There are hard things to do and to endure; and if we are to meet them bravely, we shall have to call the Stoic to our aid. There are sordid and trivial things to put up with, or to rise above, and there we may need at times the Platonist and the mystic to show us the eternal reality underneath the temporal appearance. There are problems of conduct to be solved; conflicting claims to be adjusted; and for this the Aristotelian sense of proportion must be developed in our souls. Finally there are other persons to be considered, and one great Personal Spirit living and working in the world; and for our proper attitude toward these persons, human and divine, we must look to the Christian principle. To meet these higher relationships with no better equipment than Epicureanism offers, would be as foolish as to try to run barefoot across a continent, or swim naked across the sea. Naked, barefoot Epicureanism has its place on the sandy beaches and in the sheltered coves of life; but has no business on the mountain tops or in the depths of human experience. It will not make a man an efficient workman, or a thorough scholar, or a brave soldier, or a public-spirited citizen. It spoils completely every woman whom it gets hold of, unless at the same time she has firm hold on something better; unless she has a husband and children whom she loves, or work in which she delights for its own sake, or friends and interests dearer than life itself. Epicureanism will not lift either man or woman far toward heaven, or save them in the hour when the pains of hell get hold of them. No home can be reared on it. The divorce court is the logical outcome of every marriage between a man and a woman who are both Epicureans. For it is the very essence of Epicureanism to treat others as means; while no marriage is tolerable unless at least one of the two parties is large and unselfish enough to treat the other as an end. No Epicurean state or city could endure longer than it would take for the men who are in politics for their pockets to plunder the people who are out of politics for the same reason. An Epicurean heaven, a place where eternally each should get his fill of pleasure at the expense of everybody else, would be insufferably insipid, incomparably unendurable. It is fortunate for the fame of Epicurus and the permanence of his philosophy that he evaded the necessity of thinking out the conditions of immortal blessedness by his specious dilemma in which he thought to prove that death ends all. As a temporary parasite upon a political and moral order already established, Epicureanism might thrive and flourish; but as a principle on which to rest a decent society here or a hope of heaven hereafter, Epicureanism is utterly lacking. If there were nothing better than Epicureanism in store for us through the long eternities, we all might well pray to be excused, as Epicurus happily believed we should be. For any ultimate delight in life must be rooted in something